Dan 7:1 | KD | STEP | After presenting to view ( ) in concrete delineation, partly in the prophetically significant experiences of Daniel and his friends, and partly in the typical events which befell the world-rulers, the position and conduct of the representatives of the world-power in relation to the worshippers of the living God, there follows in this chapter the record of a vision seen by Daniel in the first year of Belshazzar. In this vision the four world-monarchies which were shown to Nebuchadnezzar in a dream in the form of an image are represented under the symbol of beasts; and there is a further unfolding not only of the nature and character of the four successive world-kingdoms, but also of the everlasting kingdom of God established by the judgment of the world-kingdoms. With this vision, recorded like the preceding chapters in the Chaldean language, the first part of this work, treating of the development of the world-power in its four principal forms, is brought to a conclusion suitable to its form and contents. This chapter is divided, according to its contents, into two equal portions. contain the vision, and its interpretation. After an historical introduction it is narrated how Daniel saw ( ) four great beasts rise up one after another out of the storm-tossed sea; then the judgment of God against the fourth beast and the other beasts ( ); and finally ( , ), the delivering up of the kingdom over all nations to the Son of man, who came with the clouds of heaven. Being deeply moved ( ) by what he saw, the import of the vision is first made known to him in general by an angel ( ), and then more particularly by the judgment ( ) against the fourth beast, and its destruction, and by the setting up of the kingdom of the saints of the Most High ( ). The narrative of the vision is brought to a close by a statement of the impression made by this divine revelation on the mind of the prophet ( ). The time here indicated, “in the first year of Belshazzar,” which cannot, as is evident, mean “shortly before the reign of Belshazzar” (Hitz.), but that Daniel received the following revelation in the course of the first year of the reign of this king, stands related to the contest of the revelation. This vision accords not only in many respects with the dream of Nebuchadnezzar (Daniel 2), but has the same subject. This subject, however, the representation of the world-power in its principal forms, is differently given in the two chapters. In Daniel 2 it is represented according to its whole character as an image of a man whose different parts consist of different metals, and in Daniel 7 under the figure of four beasts which arise one after the other out of the sea. In the former its destruction is represented by a stone breaking the image in pieces, while in the latter it is effected by a solemn act of judgment. This further difference also is to be observed, that in this chapter, the first, but chiefly the fourth world-kingdom, in its development and relation to the people of God, is much more clearly exhibited than in Daniel 2. These differences have their principal reason in the difference of the recipients of the divine revelation: Nebuchadnezzar, the founder of the world-power, saw this power in its imposing greatness and glory; while Daniel, the prophet of God, saw it in its opposition to God in the form of ravenous beasts of prey. Nebuchadnezzar had his dream in the second year of his reign, when he had just founded his world-monarchy; while Daniel had his vision of the world-kingdoms and of the judgment against them in the first year of Belshazzar, i.e., Evilmerodach, the son and successor of Nebuchadnezzar, when with the death of the golden head of the world-monarchy its glory began to fade, and the spirit of its opposition to God became more manifest. This revelation was made to the prophet in a dream-vision by night upon his bed. Compare Dan 2:28. Immediately thereafter Daniel wrote down the principal parts of the dream, that it might be publicly proclaimed - the sum of the things (מלּין ראשׁ) which he had seen in the dream. אמר, to say, to relate , is not opposed to כּתב, to write , but explains it: by means of writing down the vision he said, i.e., reported, the chief contents of the dream, omitting secondary things, e.g., the minute description of the beasts.

‏ Daniel 7:1

The Vision of the Four World-Kingdoms; the Judgment; and the Kingdom of the Holy God

After presenting to view (Daniel 3-6) in concrete delineation, partly in the prophetically significant experiences of Daniel and his friends, and partly in the typical events which befell the world-rulers, the position and conduct of the representatives of the world-power in relation to the worshippers of the living God, there follows in this chapter the record of a vision seen by Daniel in the first year of Belshazzar. In this vision the four world-monarchies which were shown to Nebuchadnezzar in a dream in the form of an image are represented under the symbol of beasts; and there is a further unfolding not only of the nature and character of the four successive world-kingdoms, but also of the everlasting kingdom of God established by the judgment of the world-kingdoms. With this vision, recorded like the preceding chapters in the Chaldean language, the first part of this work, treating of the development of the world-power in its four principal forms, is brought to a conclusion suitable to its form and contents.

This chapter is divided, according to its contents, into two equal portions. Dan 7:1-14 contain the vision, and Dan 7:15-28 its interpretation. After an historical introduction it is narrated how Daniel saw (Dan 7:2-8) four great beasts rise up one after another out of the storm-tossed sea; then the judgment of God against the fourth beast and the other beasts (Dan 7:9-12); and finally (Dan 7:13, Dan 7:14), the delivering up of the kingdom over all nations to the Son of man, who came with the clouds of heaven. Being deeply moved (Dan 7:15) by what he saw, the import of the vision is first made known to him in general by an angel (Dan 7:16-18), and then more particularly by the judgment (Dan 7:19-26) against the fourth beast, and its destruction, and by the setting up of the kingdom of the saints of the Most High (Dan 7:27). The narrative of the vision is brought to a close by a statement of the impression made by this divine revelation on the mind of the prophet (Dan 7:28). ^{▼▼According to the modern critics, this vision also is to be regarded as belonging to the time of Antiochus Epiphanes; and, as von Lengerke says, the representation of the Messianic kingdom (Dan 7:13 and Dan 7:14) is the only prophetic portion of it, all the other parts merely announcing what had already occurred. According to Hitzig, this dream-vision must have been composed (cf. Dan 7:25, Dan 8:14) shortly before the consecration of the temple (1 Macc. 4:52, 59). On the other hand, Kranichfeld remarks, that if this chapter were composed during the time of the persecution under Antiochus Epiphanes, “then it would show that its author was in the greatest ignorance as to the principal historical dates of his own time;” and he adduces in illustration the date in Dan 7:25, and the failure of the attempts of the opponents of its genuineness to authenticate in history the ten horns which grew up before the eleventh horn, and the three kingdoms (Dan 7:7., 20). According to Dan 7:25, the blaspheming of the Most High, the wearing out of the saints, and the changing of all religious ordinances continue for three and a half times, which are taken for three and a half years, after the expiry of which an end will be made, by means of the judgment, to the heathen oppression. But these three and a half years are not historically proved to be the period of the religious persecution under Antiochus Epiphanes. “In both of the books of the Maccabees (1 Macc. 1:54; 2 Macc. 10:5) the period of the desecration of the temple (according to v. Leng.) lasted only three years; and Josephus, Ant. xii. 7. 6, speaks also of three years, reckoning from the year 145 Seleucid. and the 25th day of the month Kisleu, when the first burnt-offering was offered on the idol-altar (1 Macc. 1:57), to the 25th day of Kisleu in the year 148 Seleucid., when for the first time sacrifice was offered (1 Macc. 4:52) on the newly erected altar.” But since the βδέλυγμα ἐρημώσεως was, according to 1 Macc. 1:54, erected on the 15th day of Kisleu in the year 145 Seleucid., ten days before the first offering of sacrifice upon it, most reckon from the 15th Kisleu, and thus make the period three years and ten days. Hitzig seeks to gain a quarter of a year more by going back in his reckoning to the arrival in Judea (1 Macc. 1:29, cf. 2 Macc. 5:24) of the chief collector of tribute sent by Apollonius. C. von Lengerke thinks that the period of three and a half years cannot be reckoned with historical accuracy. Hilgenfeld would reckon the commencement of this period from some other event in relation to the temple, which, however, has not been recorded in history. - From all this it is clear as noonday that the three and a half years are not historically identified, and thus that the Maccabean pseudo-Daniel was ignorant of the principal events of his time. Just as little are these critics able historically to identify the ten kings (Dan 7:7 and Dan 7:20), as we shall show in an Excursus on the four world-kingdoms at the close of this chapter.}

Dan 7:1

The time here indicated, “in the first year of Belshazzar,” which cannot, as is evident, mean “shortly before the reign of Belshazzar” (Hitz.), but that Daniel received the following revelation in the course of the first year of the reign of this king, stands related to the contest of the revelation. This vision accords not only in many respects with the dream of Nebuchadnezzar (Daniel 2), but has the same subject. This subject, however, the representation of the world-power in its principal forms, is differently given in the two chapters. In Daniel 2 it is represented according to its whole character as an image of a man whose different parts consist of different metals, and in Daniel 7 under the figure of four beasts which arise one after the other out of the sea. In the former its destruction is represented by a stone breaking the image in pieces, while in the latter it is effected by a solemn act of judgment. This further difference also is to be observed, that in this chapter, the first, but chiefly the fourth world-kingdom, in its development and relation to the people of God, is much more clearly exhibited than in Daniel 2. These differences have their principal reason in the difference of the recipients of the divine revelation: Nebuchadnezzar, the founder of the world-power, saw this power in its imposing greatness and glory; while Daniel, the prophet of God, saw it in its opposition to God in the form of ravenous beasts of prey. Nebuchadnezzar had his dream in the second year of his reign, when he had just founded his world-monarchy; while Daniel had his vision of the world-kingdoms and of the judgment against them in the first year of Belshazzar, i.e., Evilmerodach, the son and successor of Nebuchadnezzar, when with the death of the golden head of the world-monarchy its glory began to fade, and the spirit of its opposition to God became more manifest. This revelation was made to the prophet in a dream-vision by night upon his bed. Compare Dan 2:28. Immediately thereafter Daniel wrote down the principal parts of the dream, that it might be publicly proclaimed - the sum of the things (מלּין ראשׁ) which he had seen in the dream. אמר, to say, to relate, is not opposed to כּתב, to write, but explains it: by means of writing down the vision he said, i.e., reported, the chief contents of the dream, omitting secondary things, e.g., the minute description of the beasts.